Homilies on the Gospel of John

Homily 1 on the Gospel of John (Chrysostom)

1. They that are spectators of the heathen games, when they have learned that a distinguished athlete and winner of crowns has come from any quarter, run all together to view his wrestling, and all his skill and strength; and you may see the whole theater of many ten thousands, all there straining their eyes both of body and mind, that nothing of what is done may escape them. So again these same persons, if any admirable musician come among them, leave all that they had in hand, which often is necessary and pressing business, and mount the steps, and sit listening very attentively to the words and the accompaniments, and criticising the agreement of the two. This is what the many do.

Again; those who are skilled in rhetoric do just the same with respect to the sophists, for they too have their theaters, and their audience, and clappings of hands, and noise, and closest criticism of what is said.

And if in the case of rhetoricians, musicians, and athletes, people sit in the one case to look on, in the other to see at once and to listen with such earnest attention; what zeal, what earnestness ought you in reason to display, when it is no musician or debater who now comes forward to a trial of skill, but when a man is speaking from heaven, and utters a voice plainer than thunder? For he has pervaded the whole earth with the sound; and occupied and filled it, not by the loudness of the cry, but by moving his tongue with the grace of God.

And what is wonderful, this sound, great as it is, is neither a harsh nor an unpleasant one, but sweeter and more delightful than all harmony of music, and with more skill to soothe; and besides all this, most holy, and most awful, and full of mysteries so great, and bringing with it goods so great, that if men were exactly and with ready mind to receive and keep them, they could no longer be mere men nor remain upon the earth, but would take their stand above all the things of this life, and having adapted themselves to the condition of angels, would dwell on earth just as if it were heaven.

2. For the son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master's bosom with much confidence, this man comes forward to us now; not as an actor of a play, not hiding his head with a mask, (for he has another sort of words to speak,) nor mounting a platform, nor striking the stage with his foot, nor dressed out with apparel of gold, but he enters wearing a robe of inconceivable beauty. For he will appear before us having put on Christ Romans 13:14; Galatians 3:27, having his beautiful feet shod with the preparation of the Gospel of peace Ephesians 6:15; wearing a girdle not about his waist, but about his loins, not made of scarlet leather nor daubed outside with gold, but woven and composed of truth itself. Now will he appear before us, not acting a part, (for with him there is nothing counterfeit, nor fiction, nor fable,) but with unmasked head he proclaims to us the truth unmasked; not making the audience believe him other than he is by carriage, by look, by voice, needing for the delivery of his message no instruments of music, as harp, lyre, or any other the like, for he effects all with his tongue, uttering a voice which is sweeter and more profitable than that of any harper or any music. All heaven is his stage; his theater, the habitable world; his audience, all angels; and of men as many as are angels already, or desire to become so, for none but these can hear that harmony aright, and show it forth by their works; all the rest, like little children who hear, but what they hear understand not, from their anxiety about sweetmeats and childish playthings; so they too, being in mirth and luxury, and living only for wealth and power and sensuality, hear sometimes what is said, it is true, but show forth nothing great or noble in their actions through fastening themselves for good to the clay of the brickmaking. By this Apostle stand the powers from above, marveling at the beauty of his soul, and his understanding, and the bloom of that virtue by which he drew unto him Christ Himself, and obtained the grace of the Spirit. For he has made ready his soul, as some well-fashioned and jeweled lyre with strings of gold, and yielded it for the utterance of something great and sublime to the Spirit.

3. Seeing then it is no longer the fisherman the son of Zebedee, but He who knows the deep things of God 1 Corinthians 2:10, the Holy Spirit I mean, that strikes this lyre, let us hearken accordingly. For he will say nothing to us as a man, but what he says, he will say from the depths of the Spirit, from those secret things which before they came to pass the very Angels knew not; since they too have learned by the voice of John with us, and by us, the things which we know. And this has another Apostle declared, saying, To the intent that unto the principalities and powers might be known by the Church the manifold wisdom of God. Ephesians 3:10 If then principalities, and powers, and Cherubim, and Seraphim, learned these things by the Church, it is very clear that they were exceedingly earnest in listening to this teaching; and even in this we have been not a little honored, that the Angels learned things which before they knew not with us; I do not at present speak of their learning by us also. Let us then show much silence and orderly behavior; not today only, nor during the day on which we are hearers, but during all our life, since it is at all times good to hear Him. For if we long to know what is going on in the palace, what, for instance, the king has said, what he has done, what counsel he is taking concerning his subjects, though in truth these things are for the most part nothing to us; much more is it desirable to hear what God has said, especially when all concerns us. And all this will this man tell us exactly, as being a friend of the King Himself, or rather, as having Him speaking within himself, and from Him hearing all things which He hears from the Father. I have called you friends, He says, for all things that I have heard of My Father, I have made known unto you. John 15:15

4. As then we should all run together if we saw one from above bend down on a sudden from the height of heaven, promising to describe exactly all things there, even so let us be disposed now. It is from thence that this Man speaks to us; He is not of this world, as Christ Himself declares, You are not of the world John 15:19, and He has speaking within him the Comforter, the Omnipresent, who knows the things of God as exactly as the soul of man knows what belongs to herself, the Spirit of holiness, the righteous Spirit, the guiding Spirit, which leads men by the hand to heaven, which gives them other eyes, fitting them to see things to come as though present, and giving them even in the flesh to look into things heavenly. To Him then let us yield ourselves during all our life in much tranquillity. Let none dull, none sleepy, none sordid, enter here and tarry; but let us remove ourselves to heaven, for there He speaks these things to those who are citizens there. And if we tarry on earth, we shall gain nothing great from thence. For the words of John are nothing to those who do not desire to be freed from this swinish life, just as the things of this world to him are nothing. The thunder amazes our souls, having sound without significance; but this man's voice troubles none of the faithful, yea, rather releases them from trouble and confusion; it amazes the devils only, and those who are their slaves. Therefore that we may know how it amazes them, let us preserve deep silence, both external and mental, but especially the latter; for what advantage is it that the mouth be hushed, if the soul is disturbed and full of tossing? I look for that calm which is of the mind, of the soul, since it is the hearing of the soul which I require. Let then no desire of riches trouble us, no lust of glory, no tyranny of anger, nor the crowd of other passions besides these; for it is not possible for the ear, except it be cleansed, to perceive as it ought the sublimity of the things spoken; nor rightly to understand the awful and unutterable nature of these mysteries, and all other virtue which is in these divine oracles. If a man cannot learn well a melody on pipe or harp, unless he in every way strain his attention; how shall one, who sits as a listener to sounds mystical, be able to hear with a careless soul?

5. Wherefore Christ Himself exhorted, saying, Give not that which is holy unto the dogs, neither cast your pearls before swine. Matthew 7:6 He called these words pearls, though in truth they be much more precious than they, because we have no substance more precious than that. For this reason too He is wont often to compare their sweetness to honey, not that so much only is the measure of their sweetness, but because among us there is nothing sweeter. Now, to show that they very exceedingly surpass the nature of precious stones, and the sweetness of any honey, hear the prophet speaking concerning them, and declaring this superiority; More to be desired are they, he says than gold and much precious stone; sweeter are they also than honey and the honeycomb. Psalm 19:10 But to those (only) who are in health; wherefore he has added, For your servant keeps them. And again in another place calling them sweet he has added, to my throat. For he says, How sweet are your words unto my throat. Psalm 119:103 And again he insists on the superiority, saying, Above honey and the honeycomb to my mouth. For he was in very sound health. And let not us either come near to these while we are sick, but when we have healed our soul, so receive the food that is offered us.

It is for this reason that, after so long a preface, I have not yet attempted to fathom these expressions (of St. John), in order that every one having laid aside all manner of infirmity, as though he were entering into heaven itself, so may enter here pure, and freed from wrath and carefulness and anxiety of this life, of all other passions. For it is not otherwise possible for a man to gain from hence anything great, except he have first so cleansed anew his soul. And let no one say that the time to the coming communion is short, for it is possible, not only in five days, but in one moment, to change the whole course of life. Tell me what is worse than a robber and a murderer, is not this the extremest kind of wickedness? Yet such an one arrived straight at the summit of excellence, and passed into Paradise itself, not needing days, nor half a day, but one little moment. So that a man may change suddenly, and become gold instead of clay. For since what belongs to virtue and to vice is not by nature, the change is easy, as being independent of any necessity. If you be willing and obedient, He says, you shall eat the good of the land. Isaiah 1:19 Do you see that there needs the will only? will — not the common wishing of the multitude — but earnest will. For I know that all are wishing to fly up to heaven even now; but it is necessary to show forth the wish by works. The merchant too wishes to get rich; but he does not allow his wish to stop with the thought of it; no, he fits out a ship, and gets together sailors, and engages a pilot, and furnishes the vessel with all other stores, and borrows money, and crosses the sea, and goes away into a strange land, and endures many dangers, and all the rest which they know who sail the sea. So too must we show our will; for we also sail a voyage, not from land to land, but from earth to heaven. Let us then so order our reason, that it be serviceable to steer our upward course, and our sailors that they be obedient to it, and let our vessel be stout, that it be not swamped amidst the reverses and despondencies of this life, nor be lifted up by the blasts of vainglory, but be a fast and easy vessel. If so we order our ship, and so our pilot and our crew, we shall sail with a fair wind, and we shall draw down to ourselves the Son of God, the true Pilot, who will not leave our bark to be engulfed, but, though ten thousand winds may blow, will rebuke the winds and the sea, and instead of raging waves, make a great calm.

6. Having therefore ordered yourselves, so come to our next assembly, if at least it be at all an object of desire to you to hear somewhat to your advantage, and lay up what is said in your souls. But let not one of you be the wayside, none the stony ground, none the full of thorns. Matthew 13:4-7 Let us make ourselves fallow lands. For so shall we (the preachers) put in the seed with gladness, when we see the land clean, but if stony or rough, pardon us if we like not to labor in vain. For if we shall leave off sowing and begin to cut up thorns, surely to cast seed into ground unwrought were extreme folly.

It is not meet that he who has the advantage of such hearing be partaker of the table of devils. For what fellowship has righteousness with unrighteousness? 2 Corinthians 6:14 You stand listening to John, and learning the things of the Spirit by him; and do you after this depart to listen to harlots speaking vile things, and acting viler, and to effeminates cuffing one another? How will you be able to be fairly cleansed, if you wallow in such mire? Why need I reckon in detail all the indecency that is there? All there is laughter, all is shame, all disgrace, revilings and mockings, all abandonment, all destruction. See, I forewarn and charge you all. Let none of those who enjoy the blessings of this table destroy his own soul by those pernicious spectacles. All that is said and done there is a pageant of Satan. But you who have been initiated know what manner of covenants you made with us, or rather you made with Christ when He guided you into His mysteries, what you spoke to Him, what speech you had with Him concerning Satan's pageant; how with Satan and his angels you renounced this also, and promised that you would not so much as cast a glance that way. There is then no slight ground for fear, lest, by becoming careless of such promises, one should render himself unworthy of these mysteries.

7. Do you see not how in king's palaces it is not those who have offended, but those who have been honorably distinguished, that are called to share special favor, and are numbered among the king's friends. A messenger has come to us from heaven, sent by God Himself, to speak with us on certain necessary matters, and you leave hearing His will, and the message He sends to you, and sit listening to stage-players. What thunderings, what bolts from heaven, does not this conduct deserve! For as it is not meet to partake of the table of devils, so neither is it of the listening to devils; nor to be present with filthy raiment at that glorious Table, loaded with so many good things, which God Himself has provided. Such is its power, that it can raise us at once to heaven, if only we approach it with a sober mind. For it is not possible that he who is continually under the influence of the words of God, can remain in this present low condition, but he needs must presently take wing, and fly away to the land which is above, and light on the infinite treasures of good things; which may it be that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom be glory to the Father and the All-holy Spirit, now and ever, and world without end. Amen.

John 1:1

Were John about to converse with us, and to say to us words of his own, we needs must describe his family, his country, and his education. But since it is not he, but God by him, that speaks to mankind, it seems to me superfluous and distracting to enquire into these matters. And yet even thus it is not superfluous, but even very necessary. For when you have learned who he was, and from whence, who his parents, and what his character, and then hear his voice and all his heavenly wisdom, then you shall know right well that these (doctrines) belong not to him, but to the Divine power stirring his soul.

From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, Search and look, for out of Galilee arises no prophet. John 7:52 And the Israelite indeed speaks ill of it, saying, Can any good thing come out of Nazareth? And being of this land, he was not even of any remarkable place in it, but of one not even distinguished by name. Of this he was, and his father a poor fisherman, so poor that he took his sons to the same employment. Now you all know that no workman will choose to bring up his son to succeed him in his trade, unless poverty press him very hard, especially where the trade is a mean one. But nothing can be poorer, meaner, no, nor more ignorant, than fishermen. Yet even among them there are some greater, some less; and even there our Apostle occupied the lower rank, for he did not take his prey from the sea, but passed his time on a certain little lake. And as he was engaged by it with his father and his brother James, and they mending their broken nets, a thing which of itself marked extreme poverty, so Christ called him.

As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. Acts 4:13 As was likely. For one who was so poor, never coming into the public assemblies, nor falling in with men of respectability, but as it were nailed to his fishing, or even if he ever did meet any one, conversing with fishmongers and cooks, how, I say, was he likely to be in a state better than that of the irrational animals? How could he help imitating the very dumbness of his fishes?

2. This fisherman then, whose business was about lakes, and nets, and fish; this native of Bethsaida of Galilee; this son of a poor fisherman, yes, and poor to the last degree; this man ignorant, and to the last degree of ignorance too, who never learned letters either before or after he accompanied Christ; let us see what he utters, and on what matters he converses with us. Is it of things in the field? Is it of things in rivers? On the trade in fish? For these things, perhaps, one expects to hear from a fisherman. But fear not; we shall hear nought of these; but we shall hear of things in heaven, and what no one ever learned before this man. For, as might be expected of one who speaks from the very treasures of the Spirit, he has come bringing to us sublime doctrines, and the best way of life and wisdom, [as though just arrived from the very heavens; yea, rather such as it was not likely that all even there should know, as I said before. ] Do these things belong to a fisherman? Tell me. Do they belong to a rhetorician at all? To a sophist or philosopher? To every one trained in the wisdom of the Gentiles? By no means. The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; on the enquiries that shall be as to deeds and words, as to thoughts and imaginations. It cannot tell what is man, what the world; what is man indeed, and what he who seems to be man, but is not; what is the nature of virtue, what of vice.

3. Some of these things indeed the disciples of Plato and Pythagoras enquired into. Of the other philosophers we need make no mention at all; they have all on this point been so excessively ridiculous; and those who have been among them in greater esteem than the rest, and who have been considered the leading men in this science, are so more than the others; and they have composed and written somewhat on the subject of polity and doctrines, and in all have been more shamefully ridiculous than children. For they have spent their whole life in making women common to all, in overthrowing the very order of life, in doing away the honor of marriage, and in making other the like ridiculous laws. As for doctrines on the soul, there is nothing excessively shameful that they have left unsaid; asserting that the souls of men become flies, and gnats, and bushes, and that God Himself is a soul; with some other the like indecencies.

And not this alone in them is worthy of blame, but so is also their ever-shifting current of words; for since they assert everything on uncertain and fallacious arguments, they are like men carried here and there in Euripus, and never remain in the same place.

Not so this fisherman; for all he says is infallible; and standing as it were upon a rock, he never shifts his ground. For since he has been thought worthy to be in the most secret places, and has the Lord of all speaking within him, he is subject to nothing that is human. But they, like persons who are not held worthy even in a dream to set foot in the king's palace, but who pass their time in the forum with other men, guessing from their own imagination at what they cannot see, have erred a great error, and, like blind or drunken men in their wandering, have dashed against each other; and not only against each other, but against themselves, by continually changing their opinion, and that ever on the same matters.

4. But this unlettered man, the ignorant, the native of Bethsaida, the son of Zebedee, (though the Greeks mock ten thousand times at the rusticity of the names, I shall not the less speak them with the greater boldness.) For the more barbarous his nation seems to them, and the more he seems removed from Grecian discipline, so much the brighter does what we have with us appear. For when a barbarian and an untaught person utters things which no man on earth ever knew, and does not only utter, (though if this were the only thing it were a great marvel,) but besides this, affords another and a stronger proof that what he says is divinely inspired, namely, the convincing all his hearers through all time; who will not wonder at the power that dwells in him? Since this is, as I said, the strongest proof that he lays down no laws of his own. This barbarian then, with his writing of the Gospel, has occupied all the habitable world. With his body he has taken possession of the center of Asia, where of old philosophized all of the Grecian party, shining forth in the midst of his foes, dispersing their darkness, and breaking down the stronghold of devils: but in soul he has retired to that place which is fit for one who has done such things.

5. And as for the writings of the Greeks, they are all put out and vanished, but this man's shine brighter day by day. For from the time that he (was) and the other fishermen, since then the (doctrines) of Pythagoras and of Plato, which seemed before to prevail, have ceased to be spoken of, and most men do not know them even by name. Yet Plato was, they say, the invited companion of kings, had many friends, and sailed to Sicily. And Pythagoras occupied Magna Græcia, and practiced there ten thousand kinds of sorcery. For to converse with oxen, (which they say he did,) was nothing else but a piece of sorcery. As is most clear from this. He that so conversed with brutes did not in anything benefit the race of men, but even did them the greatest wrong. Yet surely, the nature of men was better adapted for the reasoning of philosophy; still he did, as they say, converse with eagles and oxen, using sorceries. For he did not make their irrational nature rational, (this was impossible to man,) but by his magic tricks he deceived the foolish. And neglecting to teach men anything useful, he taught that they might as well eat the heads of those who begot them, as beans. And he persuaded those who associated with him, that the soul of their teacher had actually been at one time a bush, at another a girl, at another a fish.

Are not these things with good cause extinct, and vanished utterly? With good cause, and reasonably. But not so the words of him who was ignorant and unlettered; for Syrians, and Egyptians, and Indians, and Persians, and Ethiopians, and ten thousand other nations, translating into their own tongues the doctrines introduced by him, barbarians though they be, have learned to philosophize. I did not therefore idly say that all the world has become his theater. For he did not leave those of his own kind, and waste his labor on the irrational creatures, (an act of excessive vainglory and extreme folly,) but being clear of this as well as of other passions, he was earnest on one point only, that all the world might learn somewhat of the things which might profit it, and be able to translate it from earth to heaven.

For this reason too, he did not hide his teaching in mist and darkness, as they did who threw obscurity of speech, like a kind of veil, around the mischiefs laid up within. But this man's doctrines are clearer than the sunbeams, wherefore they have been unfolded to all men throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones; neither did he invent fables defining the universe to consist of numbers; but casting away all this devilish trash and mischief, he diffused such simplicity through his words, that all he said was plain, not only to wise men, but also to women and youths. For he was persuaded that the words were true and profitable to all that should hearken to them. And all time after him is his witness; since he has drawn to him all the world, and has freed our life when we have listened to these words from all monstrous display of wisdom; wherefore we who hear them would prefer rather to give up our lives, than the doctrines by him delivered to us.

6. From this then, and from every other circumstance, it is plain, that nothing of this man's is human, but divine and heavenly are the lessons which come to us by this divine soul. For we shall observe not sounding sentences, nor magnificent diction, nor excessive and useless order and arrangement of words and sentences, (these things are far from all true wisdom,) but strength invincible and divine, and irresistible force of right doctrines, and a rich supply of unnumbered good things. For their over-care about expression was so excessive, so worthy of mere sophists, or rather not even of sophists, but of silly striplings, that even their own chief philosopher introduces his own master as greatly ashamed of this art, and as saying to the judges, that what they hear from him shall be spoken plainly and without premeditation, not tricked out rhetorically nor ornamented with (fine) sentences and words; since, says he, it cannot surely be becoming, O men, that one at my age should come before you like a lad inventing speeches. And observe the extreme absurdity of the thing; what he has described his master avoiding as disgraceful, unworthy of philosophy and work for lads, this above all he himself has cultivated. So entirely were they given up to mere love of distinction.

And as, if you uncover those sepulchers which are whitened without you will find them full of corruption, and stench, and rotten bones; so too the doctrines of the philosopher, if you strip them of their flowery diction, you will see to be full of much abomination, especially when he philosophizes on the soul, which he both honors and speaks ill of without measure. And this is the snare of the devil, never to keep due proportion, but by excess on either hand to lead aside those who are entangled by it into evil speaking. At one time he says, that the soul is of the substance of God; at another, after having exalted it thus immoderately and impiously, he exceeds again in a different way, and treats it with insult, making it pass into swine and asses, and other animals of yet less esteem than these.

But enough of this; or rather even this is out of measure. For if it were possible to learn anything profitable from these things, we must have been longer occupied with them; but if it be only to observe their indecency and absurdity, more than requisite has been said by us already. We will therefore leave their fables, and attach ourselves to our own doctrines, which have been brought to us from above by the tongue of this fisherman, and which have nothing human in them.

7. Let us then bring forward the words, having reminded you now, as I exhorted you at the first, earnestly to attend to what is said. What then does this Evangelist say immediately on his outset?

In the beginning was the Word, and the Word was with God. John 1:1 Do you see the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples.

But if any one say, What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second? we shall decline to speak of first and second, for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? Because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not.

Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation.

And for this reason he calls Him The Word. For since he is about to teach that this Word is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of The Word, he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).

8. Do you see then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of His essence, (for it is not possible to say what God is, as to essence,) but everywhere he declares Him to us by His workings. For this Word one may see shortly after called Light, and the Light in turn named Life.

Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For all things, He says, that I have heard from my Father, I have made known unto you. John 15:15 He calls Him both Light and Life, for He has freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, His attributes.

And he has not called Him simply Word, but with the addition of the article, distinguishing Him from the rest in this way also. Do you see then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.

9. What then? When he has brought us to such a height as this, is he in truth able to stop us there? By no means; but just as one by transporting into the midst of the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us towards the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upwards, as indeed there is none.

For the intellect, having ascended to the beginning, enquires what beginning; and then finding the was always outstripping its imagination, has no point at which to stay its thought; but looking intently onwards, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this was in the beginning, is nothing else than expressive of ever being and being infinitely.

Do you see true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some elder. There is nothing of this with us. For if God Is, as certainly He Is, then nothing was before Him. If He is Creator of all things, He must be first; if Master and Lord of all, then all, both creatures and ages, are after Him.

10. I had desired to enter the lists yet on other difficulties, but perhaps our minds are wearied out; when therefore I have advised you on those points which are useful to us for the hearing, both of what has been said, and of what is yet to be said, I again will hold my peace. What then are these points? I know that many have become confused by reason of the length of what has been spoken. Now this takes place when the soul is heavy laden with many burdens of this life. For as the eye when it is clear and transparent is keen-sighted also, and will not easily be tired in making out even the minutest bodies; but when from some bad humor from the head having poured into it, or some smoke-like fumes having ascended to it from beneath, a kind of thick cloud is formed before the ball, this does not allow it clearly to perceive even any larger object; so is naturally the case with the soul. For when it is purified, and has no passion to disturb it, it looks steadfastly to the fit objects of its regard; but when, darkened by many passions, it loses its proper excellence, then it is not easily able to be sufficient for any high thing, but soon is wearied, and falls back; and turning aside to sleep and sloth, lets pass things that concern it with a view to excellence and the life thence arising, instead of receiving them with much readiness.

And that you may not suffer this, (I shall not cease continually thus to warn you,) strengthen your minds, that you may not hear what the faithful among the Hebrews heard from Paul. For to them he said that he had many things to say, and hard to be uttered Hebrews 5:11; not as though they were by nature such, but because, says he, you are dull of hearing. For it is the nature of the weak and infirm man to be confused even by few words as by many, and what is clear and easy he thinks hard to be comprehended. Let not any here be such an one, but having chased from him all worldly care, so let him hear these doctrines.

For when the desire of money possesses the hearer, the desire of hearing cannot possess him as well; since the soul, being one, cannot suffice for many desires; but one of the two is injured by the other, and, from division, becomes weaker as its rival prevails, and expends all upon itself.

And this is wont to happen in the case of children. When a man has only one, he loves that one exceedingly. But when he has become father of many, then also his dispositions of affection being divided become weaker.

If this happens where there is the absolute rule and power of nature, and the objects beloved are akin one with another, what can we say as to that desire and disposition which is according to deliberate choice; especially where these desires lie directly opposed to each other; for the love of wealth is a thing opposed to the love of this kind of hearing. We enter heaven when we enter here; not in place, I mean, but in disposition; for it is possible for one who is on earth to stand in heaven, and to have vision of the things that are there, and to hear the words from thence.

11. Let none then introduce the things of earth into heaven; let no one standing here be careful about what is at his house. For he ought to bear with him, and to preserve both at home and in his business, what he gains from this place, not to allow it to be loaded with the burdens of house and market. Our reason for entering in to the chair of instruction is, that thence we may cleanse ourselves from the filth of the outer world; but if we are likely even in this little space to be injured by things said or done without, it is better for us not to enter at all. Let no one then in the assembly be thinking about domestic matters, but let him at home be stirring with what he heard in the assembly. Let these things be more precious to us than any. These concern the soul, but those the body; or rather what is said here concerns both body and soul. Wherefore let these things be our leading business, and all others but occasional employments; for these belong both to the future and the present life, but the rest neither to the one nor the other, unless they be managed according to the law laid down for these. Since from these it is impossible to learn not only what we shall hereafter be, and how we shall then live, but how we shall rightly direct this present life also.

For this house is a spiritual surgery, that whatever wounds we may have received without, here we may heal, not that we may gather fresh ones to take with us hence. Yet if we do not give heed to the Spirit speaking to us, we shall not only fail to clear ourselves of our former hurts, but shall get others in addition.

Let us then with much earnestness attend to the book as it is being unfolded to us; since if we learn exactly its first principles and fundamental doctrines, we shall not afterwards require much close study, but after laboring a little at the beginning, shall be able, as Paul says, to instruct others also. Romans 15:14 For this Apostle is very sublime, abounding in many doctrines, and on these he dwells more than on other matters.

Let us not then be careless hearers. And this is the reason why we set them forth to you little by little, so that all may be easily intelligible to you, and may not escape your memory. Let us fear then lest we come under the condemnation of that word which says, If I had not come and spoken unto them, they had not had sin. John 15:22 For what shall we be profited more than those who have not heard, if even after hearing we go our way home bearing nothing with us, but only wondering at what has been said.

Allow us then to sow in good ground; allow us, that you may draw us the more to you. If any man has thorns, let him cast the fire of the Spirit among them. If any has a hard and stubborn heart, let him by employing the same fire make it soft and yielding. If any by the wayside is trodden down by all kind of thoughts, let him enter into more sheltered places, and not lie exposed for those that will to invade for plunder: that so we may see your cornfields waving with grain. Besides, if we exercise such care as this over ourselves, and apply ourselves industriously to this spiritual hearing, if not at once yet by degrees, we shall surely be freed from all the cares of life.

Let us therefore take heed that it be not said of us, that our ears are those of a deaf adder. Psalm 58:4 For tell me, in what does a hearer of this kind differ from a beast? And how could he be otherwise than more irrational than any irrational animal, who does not attend when God is speaking? And if to be well-pleasing to God is really to be a man, what else but a beast can he be who will not even hear how he may succeed in this? Consider then what a misfortune it would be for us to fall down of our own accord from (the nature of) men to (that of) beasts, when Christ is willing of men to make us equal to angels. For to serve the belly, to be possessed by the desire of riches, to be given to anger, to bite, to kick, become not men, but beasts. Nay, even the beasts have each, as one may say, one single passion, and that by nature. But man, when he has cast away the dominion of reason, and torn himself from the commonwealth of God's devising, gives himself up to all the passions, is no longer merely a beast, but a kind of many-formed motley monster; nor has he even the excuse from nature, for all his wickedness proceeds from deliberate choice and determination.

May we never have cause to suspect this of the Church of Christ. Indeed, we are concerning you persuaded of better things, and such as belong to salvation; but the more we are so persuaded, the more careful we will be not to desist from words of caution. In order that having mounted to the summit of excellencies, we may obtain the promised goods. Which may it come to pass that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory world without end. Amen.

John 1:1

1. On the subject of attention in hearkening it is superfluous to exhort you any more, so quickly have you shown by your actions the effects of my advice. For your manner of running together, your attentive postures, the thrusting one another in your eagerness to get the inner places, where my voice may more clearly be heard by you, your unwillingness to retire from the press until this spiritual assembly be dissolved, the clapping of hands, the murmurs of applause; in a word, all things of this kind may be considered proofs of the fervor of your souls, and of your desire to hear. So that on this point it is superfluous to exhort you. One thing, however, it is necessary for us to bid and entreat, that you continue to have the same zeal, and manifest it not here only, but that also when you are at home, you converse man with wife, and father with son, concerning these matters. And say somewhat of yourselves, and require somewhat in return from them; and so all contribute to this excellent banquet.

For let no one tell me that our children ought not to be occupied with these things; they ought not only to be occupied with them, but to be zealous about them only. And although on account of your infirmity I do not assert this, nor take them away from their worldly learning, just as I do not draw you either from your civil business; yet of these seven days I claim that you dedicate one to the common Lord of us all. For is it not a strange thing that we should bid our domestics slave for us all their time, and ourselves apportion not even a little of our leisure to God; and this too when all our service adds nothing to Him, (for the Godhead is incapable of want,) but turns out to our own advantage? And yet when you take your children into the theaters, you allege neither their mathematical lessons, nor anything of the kind; but if it be required to gain or collect anything spiritual, you call the matter a waste of time. And how shall you not anger God, if you find leisure and assign a season for everything else, and yet think it a troublesome and unseasonable thing for your children to take in hand what relates to Him?

Do not so, brethren, do not so. It is this very age that most of all needs the hearing these things; for from its tenderness it readily stores up what is said; and what children hear is impressed as a seal on the wax of their minds. Besides, it is then that their life begins to incline to vice or virtue; and if from the very gates and portals one lead them away from iniquity, and guide them by the hand to the best road, he will fix them for the time to come in a sort of habit and nature, and they will not, even if they be willing, easily change for the worse, since this force of custom draws them to the performance of good actions. So that we shall see them become more worthy of respect than those who have grown old, and they will be more useful in civil matters, displaying in youth the qualities of the aged.

For, as I before said, it cannot be that they who enjoy the hearing of such things as these, and who are in the company of such an Apostle, should depart without receiving some great and remarkable advantage, be it man, woman, or youth, that partakes of this table. If we train by words the animals which we have, and so tame them, how much more shall we effect this with men by this spiritual teaching, when there is a wide difference between the remedy in each case, and the subject healed as well. For neither is there so much fierceness in us as in the brutes, since theirs is from nature, ours from choice; nor is the power of the words the same, for the power of the first is that of the human intellect, the power of the second is that of the might and grace of the Spirit. Let then the man who despairs of himself consider the tame animals, and he shall no longer be thus affected; let him come continually to this house of healing, let him hear at all times the laws of the Spirit, and on retiring home let him write down in his mind the things which he has heard; so shall his hopes be good and his confidence great, as he feels his progress by experience. For when the devil sees the law of God written in the soul, and the heart become tablets to write it on, he will not approach any more. Since wherever the king's writing is, not engraved on a pillar of brass, but stamped by the Holy Ghost on a mind loving God, and bright with abundant grace, that (evil one) will not be able even to look at it, but from afar will turn his back upon us. For nothing is so terrible to him and to the thoughts which are suggested by him as a mind careful about Divine matters, and a soul which ever hangs over this fountain. Such an one can nothing present annoy, even though it be displeasing; nothing puff up or make proud, even though it be favorable; but amidst all this storm and surge it will even enjoy a great calm.

2. For confusion arises within us, not from the nature of circumstances, but from the infirmity of our minds; for if we were thus affected by reason of what befalls us, then, (as we all sail the same sea, and it is impossible to escape waves and spray,) all men must needs be troubled; but if there are some who stand beyond the influence of the storm and the raging sea, then it is clear that it is not circumstances which make the storm, but the condition of our own mind. If therefore we so order the mind that it may bear all things contentedly, we shall have no storm nor even a ripple, but always a clear calm.

After professing that I should say nothing on these points, I know not how I have been carried away into such a length of exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest this zeal of ours should ever become weaker. Did I feel confident respecting it, I would not now have said to you anything on these matters, since it is sufficient to make all things easy to you. But it is time in what follows to proceed to the matters proposed for consideration today; that you may not come weary to the contest. For we have contests against the enemies of the truth, against those who use every artifice to destroy the honor of the Son of God, or rather their own. This remains for ever as it now is, nothing lessened by the blaspheming tongue, but they, by seeking eagerly to pull down Him whom they say they worship, fill their faces with shame and their souls with punishment.

What then do they say when we assert what we have asserted? That the words, 'in the beginning was the Word,' do not denote eternity absolutely, for that this same expression was used also concerning heaven and earth. What enormous shamelessness and irreverence! I speak to you concerning God, and do you bring the earth into the argument, and men who are of the earth? At this rate, since Christ is called Son of God, and God, Man who is called Son of God must be God also. For, I have said, You are Gods, and all of you are children of the Most High. Psalm 82:6 Will you contend with the Only-Begotten concerning Sonship, and assert that in that respect He enjoys nothing more than thou? By no means, is the reply. And yet you do this even though thou say not so in words. How? Because you say that thou by grace art partaker of the adoption, and He in like manner. For by saying that He is not Son by nature, thou only makest him to be so by grace.

However, let us see the proofs which they produce to us. In the beginning, it is said, God made the Heaven and the earth, and the earth was invisible and unformed. Genesis 1:2 And, There 'was' a man of Ramathaim Zophim. 1 Samuel 1:1 These are what they think strong arguments, and they are strong; but it is to prove the correctness of the doctrines asserted by us, while they are utterly powerless to establish their blasphemy. For tell me, what has the word was in common with the word made? What has God in common with man? Why do you mix what may not be mixed? Why confound things which are distinct, why bring low what is above? In that place it is not the expression was only which denotes eternity, but that One was in the beginning. And that other, The Word was; for as the word being, when used concerning man, only distinguishes present time, but when concerning God, denotes eternity, so was, when used respecting our nature, signifies to us past time, and that too limited, but when respecting God it declares eternity. It would have been enough then when one had heard the words earth and man, to imagine nothing more concerning them than what one may fitly think of a nature that came into being, for that which came to be, be it what it may, has come to be either in time, or the age before time was, but the Son of God is above not only times, but all ages which were before, for He is the Creator and Maker of them, as the Apostle says, by whom also He made the ages. Now the Maker necessarily is, before the thing made. Yet since some are so senseless, as even after this to have higher notions concerning creatures than is their due, by the expression He made, and by that other, there was a man, he lays hold beforehand of the mind of his hearer, and cuts up all shamelessness by the roots. For all that has been made, both heaven and earth, has been made in time, and has its beginning in time, and none of them is without beginning, as having been made: so that when you hear that he made the earth, and that there was a man, you are trifling to no purpose, and weaving a tissue of useless folly.

For I can mention even another thing by way of going further. What is it? It is, that if it had been said of the earth, In the beginning was the earth, and of man, In the beginning was the man, we must not even then have imagined any greater things concerning them than what we have now determined. For the terms earth and man as they are presupposed, whatever may be said concerning them, do not allow the mind to imagine to itself anything greater concerning them than what we know at present. Just as the Word, although but little be said of It, does not allow us to think (respecting It) anything low or poor. Since in proceeding he says of the earth, The earth was invisible and unformed. For having said that He made it, and having settled its proper limit, he afterwards declares fearlessly what follows, as knowing that there is no one so silly as to suppose that it is without beginning and uncreated, since the word earth, and that other made, are enough to convince even a very simple person that it is not eternal nor increate, but one of those things created in time.

3. Besides, the expression was, applied to the earth and to man, is not indicative of absolute existence. But in the case of a man (it denotes) his being of a certain place, in that of the earth its being in a certain way. For he has not said absolutely the earth was, and then held his peace, but has taught how it was even after its creation, as that it was invisible and unformed, as yet covered by the waters and in confusion. So in the case of Elkanah he does not merely say that there was a man, but adds also whence he was, of Armathaim Zophim. But in the case of the Word, it is not so. I am ashamed to try these cases, one against the other, for if we find fault with those who do so in the case of men, when there is a great difference in the virtue of those who are so tried, though in truth their substance be one; where the difference both of nature and of everything else is so infinite, is it not the extremest madness to raise such questions? But may He who is blasphemed by them be merciful to us. For it was not we who invented the necessity of such discussions, but they who war against their own salvation laid it on us.

What then do I say? That this first was, applied to the Word, is only indicative of His eternal Being, (for In the beginning, he says, was the Word,) and that the second was, (and the Word was with God,) denotes His relative Being. For since to be eternal and without beginning is most peculiar to God, this he puts first; and then, lest any one hearing that He was in the beginning, should assert, that He was unbegotten also, he immediately remedies this by saying, before he declares what He was, that He was with God. And he has prevented any one from supposing, that this Word is simply such a one as is either uttered or conceived, by the addition, as I beforesaid, of the article, as well as by this second expression. For he does not say, was in God, but was with God: declaring to us His eternity as to person. Then, as he advances, he has more clearly revealed it, by adding, that this Word also was God.

But yet created, it may be said. What then hindered him from saying, that In the beginning God made the Word? At least Moses speaking of the earth says, not that in the beginning was the earth, but that He made it, and then it was. What now hindered John from saying in like manner, that In the beginning God made the Word? For if Moses feared lest any one should assert that the earth was uncreated, much more ought John to have feared this respecting the Son, if He was indeed created. The world being visible, by this very circumstance proclaims its Maker, (the heavens, says the Psalmist, declare the glory of God Psalm 19:1), but the Son is invisible, and is greatly, infinitely, higher than all creation. If now, in the one instance, where we needed neither argument nor teaching to know that the world is created, yet the prophet sets down this fact clearly and before all others; much more should John have declared the same concerning the Son, if He had really been created.

Yes, it may be said, but Peter has asserted this clearly and openly. Where and when? When speaking to the Jews he said, that 'God has made Him both Lord and Christ.' Acts 2:36 Why do you not add what follows, That same Jesus whom you have crucified? Or do you not know that of the words, part relate to His unmixed Nature, part to His Incarnation? But if this be not the case, and you will absolutely understand all as referring to the Godhead, then you will make the Godhead capable of suffering; but if not capable of suffering, then not created. For if blood had flowed from that divine and ineffable Nature, and if that Nature, and not the flesh, had been torn and cut by the nails upon the cross, on this supposition your quibbling would have had reason; but if not even the devil himself could utter such a blasphemy, why do you feign to be ignorant with ignorance so unpardonable, and such as not the evil spirits themselves could pretend? Besides the expressions Lord and Christ belong not to His Essence, but to His dignity; for the one refers to His Power, the other to his having been anointed. What then would you say concerning the Son of God? For if he were even, as you assert, created, this argument could not have place. For He was not first created and afterwards God chose Him, nor does He hold a kingdom which could be thrown aside, but one which belongs by nature to His Essence; since, when asked if He were a King, He answers, To this end was I born. John 18:37 But Peter speaks as concerning one chosen, because his argument wholly refers to the Dispensation.

4. And why do you wonder if Peter says this? For Paul, reasoning with the Athenians, calls Him Man only, saying, By that Man whom He has ordained, whereof He has given assurance to all men, in that He has raised Him from the dead. Acts 17:31 He speaks nothing concerning the form of God Philippians 2:6, nor that He was equal to Him, nor that He was the brightness of His glory. Hebrews 1:3 And with reason. The time for words like these was not yet come; but it would have contented him that they should in the meanwhile admit that He was Man, and that He rose again from the dead. Christ Himself acted in the same manner, from whom Paul having learned, used this reserve. For He did not at once reveal to us His Divinity, but was at first held to be a Prophet and a good man; but afterwards His real nature was shown by His works and words. On this account Peter too at first used this method, (for this was the first sermon that he made to the Jews;) and because they were not yet able clearly to understand anything respecting His Godhead, he dwelt on the arguments relating to His Incarnation; that their ears being exercised in these, might open a way to the rest of his teaching. And if any one will go through all the sermon from the beginning, he will find what I say very observable, for he (Peter) calls Him Man, and dwells on the accounts of His Passion, His Resurrection, and His generation according to the flesh. Paul too when he says, Who was born of the seed of David according to the flesh Romans 1:3, only teaches us that the word made is taken with a view to His Incarnation, as we allow. But the son of thunder is now speaking to us concerning His Ineffable and Eternal Existence, and therefore he leaves the word made and puts was; yet if He were created, this point he needs must most especially have determined. For if Paul feared that some foolish persons might suppose that He shall be greater than the Father, and have Him who begot Him made subject to Him, (for this is the reason why the Apostle in sending to the Corinthians writes, But when He says, All things are put under Him, it is manifest that He is excepted which did put all things under Him, yet who could possibly imagine that the Father, even in common with all things, will be subject to the Son?) if, I say, he nevertheless feared these foolish imaginations, and says, He is excepted that did put all things under Him; much more if the Son of God were indeed created, ought John to have feared lest any one should suppose Him uncreated, and to have taught on this point before any other.

But now, since He was Begotten, with good reason neither John nor any other, whether apostle or prophet, has asserted that He was created. Neither had it been so would the Only-Begotten Himself have let it pass unmentioned. For He who spoke of Himself so humbly from condescension would certainly not have been silent on this matter. And I think it not unreasonable to suppose, that He would be more likely to have the higher Nature, and say nothing of it, than not having it to pass by this omission, and fail to make known that He had it not. For in the first case there was a good excuse for silence, namely, His desire to teach mankind humility by being silent as to the greatness of His attributes; but in the second case you can find no just excuse for silence. For why should He who declined many of His real attributes have been, if He were created, silent as to His having been made? He who, in order to teach humility, often uttered expressions of lowliness, such as did not properly belong to Him, much more if He had been indeed created, would not have failed to speak of this. Do you not see Him, in order that none may imagine Him not to have been begotten, doing and saying everything to show that He was so, uttering words unworthy both of His dignity and His essence, and descending to the humble character of a Prophet? For the expression, As I hear, I judge John 5:30; and that other, He has told Me what I should say, and what I should speak John 12:49, and the like, belong merely to a prophet. If now, from His desire to remove this suspicion, He did not disdain to utter words thus lowly, much more if He were created would He have said many like words, that none might suppose Him to be uncreated; as, Think not that I am begotten of the Father; I am created, not begotten, nor do I share His essence. But as it is, He does the very contrary, and utters words which compel men, even against their will and desire, to admit the opposite opinion. As, I am in the Father, and the Father in Me John 14:11; and, Have I been so long time with you, and yet have you not known Me, Philip? He that has seen Me, has seen the Father. John 14:9 And, That all men should honor the Son, even as they honor the Father. John 5:23 As the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 My Father works hitherto, and I work. John 5:17 As the Father knows Me, even so know I the Father. John 10:15 I and My Father are One. John 10:30 And everywhere by putting the as, and the so, and the being with the Father, He declares His undeviating likeness to Him. His power in Himself He manifests by these, as well as by many other words; as when He says, Peace, be still. Mark 4:39 I will, be thou clean. Matthew 8:3 Thou dumb and deaf spirit, I charge you, come out of him. Mark 9:25 And again, You have heard that it was said by them of old time, You shall not kill; but I say unto you, That whosoever is angry with his brother without a cause, shall be in danger. Matthew 5:21-22 And all the other laws which He gave, and wonders which He worked, are sufficient to show His power, or rather, I should say, a very small part of them is enough to bring over and convince any, except the utterly insensate.

5. But vainglory is a thing powerful to blind even to very evident truths the minds of those ensnared by it, and to persuade them to dispute against what is allowed by others; nay, it instigates some who know and are persuaded of the truth to pretended ignorance and opposition. As took place in the case of the Jews, for they did not through ignorance deny the Son of God, but that they might obtain honor from the multitude; they believed, says the Evangelist, but were afraid, lest they should be put out of the synagogue. John 12:40 And so they gave up their salvation to others. For it cannot be that he who is so zealous a slave to the glory of this present world can obtain the glory which is from God. Wherefore He rebuked them, saying, How can you believe, which receive honor of men, and seek not the honor which comes from God? John 5:44 This passion is a sort of deep intoxication, and makes him who is subdued by it hard to recover. And having detached the souls of its captives from heavenly things, it nails them to earth, and lets them not look up to the true light, but persuades them ever to wallow in the mire, giving them masters so powerful, that they have the rule over them without needing to use commands. For the man who is sick of this disease, does of his own accord, and without bidding, all that he thinks will be agreeable to his masters. On their account he clothes himself in rich apparel, and beautifies his face, taking these pains not for himself but for others; and he leads about a train of followers through the market-place, that others may admire him, and all that he does he goes through, merely out of obsequiousness to the rest of the world. Can any state of mind be more wretched than this? That others may admire him, he is ever being precipitated to ruin.

Would you learn what a tyrannous sway it exercises? Why surely, the words of Christ are sufficient to show it all. But yet listen to these further remarks. If you will ask any of those men who mingle in state affairs and incur great expenses, why they lavish so much gold, and what their so vast expenditure means; you will hear from them, that it is for nothing else but to gratify the people. If again you ask what the people may be; they will say, that it is a thing full of confusion and turbulent, made up for the most part of folly, tossed blindly to and fro like the waves of the sea, and often composed of varying and adverse opinions. Must not the man who has such a master be more pitiable than any one? And yet strange though it be, it is not so strange that worldly men should be eager about these things; but that those who say that they have started away from the world should be sick of this same disease, or rather of one more grievous still, this is the strangest thing of all. For with the first the loss extends only to money, but in the last case the danger reaches to the soul. For when men alter a right faith for reputation's sake, and dishonor God that they may be in high repute themselves, tell me, what excess of stupidity and madness must there not be in what they do? Other passions, even if they are very hurtful, at least bring some pleasure with them, though it be but for a time and fleeting; those who love money, or wine, or women, have, with their hurt, a pleasure, though a brief one. But those who are taken captives by this passion, live a life continually embittered and stripped of enjoyment, for they do not obtain what they earnestly desire, glory, I mean, from the many. They think they enjoy it, but do not really, because the thing they aim at is not glory at all. And therefore their state of mind is not called glory, but a something void of glory, vaingloriousness, so have all the ancients named it, and with good reason; inasmuch as it is quite empty, and contains nothing bright or glorious within it, but as players' masks seem to be bright and lovely, but are hollow within, (for which cause, though they be more beautiful than natural faces, yet they never draw any to love them,) even so, or rather yet more wretchedly, has the applause of the multitude tricked out for us this passion, dangerous as an antagonist, and cruel as a master. Its countenance alone is bright, but within it is no more like the mask's mere emptiness, but crammed with dishonor, and full of savage tyranny. Whence then, it may be asked, has this passion, so unreasonable, so devoid of pleasure, its birth? Whence else but from a low, mean soul? It cannot be that one who is captivated by love of applause should imagine readily anything great or noble; he needs must be base, mean, dishonorable, little. He who does nothing for virtue's sake, but to please men worthy of no consideration, and who ever makes account of their mistaken and erring opinions, how can he be worth anything? Consider; if any one should ask him, What do you think of the many? He clearly would say, that they are thoughtless, and not to be regarded. Then if any one again should ask him, Would you choose to be like them? I do not suppose he could possibly desire to be like them. Must it not then be excessively ridiculous to seek the good opinion of those whom you never would choose to resemble?

6. Do you say that they are many and a sort of collective body? This is the very reason why you ought most to despise them. If when taken singly they are contemptible, still more will this be the case when they are many; for when they are assembled together, their individual folly is increased by numbers, and becomes greater. So that a man might possibly take a single one of them and set him right, but could not do so with them when together, because then their folly becomes intense, and they are led like sheep, and follow in every direction the opinions of one another. Tell me, will you seek to obtain this vulgar glory? Do not, I beg and entreat you. It turns everything upside down; it is the mother of avarice, of slander, of false witness, of treacheries; it arms and exasperates those who have received no injury against those who have inflicted none. He who has fallen into this disease neither knows friendship nor remembers old companionship, and knows not how to respect any one at all; he has cast away from his soul all goodness, and is at war with every one, unstable, without natural affection.

Again, the passion of anger, tyrannical though it be and hard to bear, still is not wont always to disturb, but only when it has persons that excite it; but that of vainglory is ever active, and there is no time, as one may say, when it can cease, since reason neither hinders nor restrains it, but it is always with us not only persuading us to sin, but snatching from our hands anything which we may chance to do aright, or sometimes not allowing us to do right at all. If Paul calls covetousness idolatry, what ought we to name that which is mother, and root, and source of it, I mean, vainglory? We cannot possibly find any term such as its wickedness deserves. Beloved, let us now return to our senses; let us put off this filthy garment, let us rend and cut it off from us, let us at some time or other become free with true freedom, and be sensible of the nobility which has been given to us by God; let us despise vulgar applause. For nothing is so ridiculous and disgraceful as this passion, nothing so full of shame and dishonor. One may in many ways see, that to love honor, is dishonor; and that true honor consists in neglecting honor, in making no account of it, but in saying and doing everything according to what seems good to God. In this way we shall be able to receive a reward from Him who sees exactly all our doings, if we are content to have Him only for a spectator. What need we other eyes, when He who shall confer the prize is ever beholding our actions? Is it not a strange thing that, whatever a servant does, he should do to please his master, should seek nothing more than his master's observation, desire not to attract other eyes (though they be great men who are looking on) to his conduct, but aim at one thing only, that his master may observe him; while we who have a Lord so great, seek other spectators who can nothing profit, but rather hurt us by their observation, and make all our labor vain? Not so, I beseech you. Let us call Him to applaud and view our actions from whom we shall receive our rewards. Let us have nothing to do with human eyes. For if we should even desire to attain this honor, we shall then attain to it, when we seek that which comes from God alone. For, He says, Them that honor Me, I will honor. 1 Samuel 2:30 And even as we are best supplied with riches when we despise them, and seek only the wealth which comes from God (Seek, he says, the kingdom of God, and all these things shall be added to you Matthew 6:33); so it is in the case of honor. When the granting either of riches or honor is no longer attended with danger to us, then God gives them freely; and it is then unattended with danger, when they have not the rule or power over us, do not command us as slaves, but belong to us as masters and free men. For the reason that He wishes us not to love them is, that we may not be ruled by them; and if we succeed in this respect, He gives us them with great liberality. Tell me, what is brighter than Paul, when he says, We seek not honor of men, neither of you, nor yet of others. 1 Thessalonians 2:6 What then is richer than him who has nothing, and yet possesses all things? For as I said, when we are not mastered by them, then we shall master them, then we shall receive them. If then we desire to obtain honor, let us shun honor, so shall we be enabled after accomplishing the laws of God to obtain both the good things which are here, and those which are promised, by the grace of Christ, with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:1

1. When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take little by little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction.

In the beginning was the Word, and the Word was with God. Why, when all the other Evangelists had begun with the Dispensation ; (for Matthew says, The Book of the generation of Jesus Christ, the Son of David; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, the Word was made flesh John 1:14; and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation?

I will now tell you what the reason of this is. Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Cæsar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the was in the beginning, not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

And what we may mention besides as especially deserving our admiration is, that John, though he gave himself up to the higher doctrine, yet did not neglect the Dispensation; nor were the others, though intent upon the relation of this, silent as to the subsistence before the ages. With good cause; for One Spirit It was that moved the souls of all; and therefore they have shown great unanimity in their narrative. But you, beloved, when you have heard of The Word, do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, Mighty in strength, fulfilling His word) Psalm 103:20, but this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I before said, he has shown by the term Word. As therefore the expression, In the beginning was the Word, shows His Eternity, so was in the beginning with God, has declared to us His Co-eternity. For that you may not, when you hear In the beginning was the Word, suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, was in the beginning with God; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.

How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if there is no end of His greatness Psalm 145:3, and if of His wisdom there is no number Psalm 147:5, it is clear that there cannot be any beginning in time to His Essence. You have heard, that In the beginning God made the heaven and the earth Genesis 1:1; what do you understand from this beginning? Clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was in the beginning, conceive of him as before all intelligible things, and before the ages.

But if any one say, How can it be that He is a Son, and yet not younger than the Father? Since that which proceeds from something else needs must be later than that from which it proceeds; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper; and that to such we ought not even to give ear. For our speech is now concerning God, not concerning the nature of men, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of the weaker sort, we will speak even to these points.

2. Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance. For it is for this reason that Paul too calls Him Brightness Hebrews 1:3; setting forth thereby His being from Him and His Co-eternity. Again, tell me, were not all the ages, and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there be none, then He is not after, but Co-eternal with Him. For before and after are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

But if in any case you say that you have found a beginning to the Son, see whether by the same reason and argument you are not compelled to reduce the Father also to a beginning, earlier indeed, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, do you not proceed upwards from that point, and say, that the Father was before it? Clearly you do. Tell me then, what is the extent of the Father's prior subsistence? For whether you say that the interval is little, or whether you say it is great, you equally have brought the Father to a beginning. For it is clear, that it is by measuring the space that you say whether it is little or great; yet it would not be possible to measure it, unless there were a beginning on either side; so that as far as you are concerned you have given the Father a beginning, and henceforth, according to your argument, not even the Father will be without beginning. See you that the word spoken by the Saviour is true, and the saying everywhere discovers its force? And what is that word? It is He that honors not the Son, honors not the Father. John 5:23

And I know indeed that what now has been said cannot by many be comprehended, and therefore it is that in many places we avoid agitating questions of human reasonings, because the rest of the people cannot follow such arguments, and if they could, still they have nothing firm or sure in them. For the thoughts of mortal men are miserable, and our devices are but uncertain. Wisdom 9:14 Still I should like to ask our objectors, what means that which is said by the Prophet, Before Me there was no God formed, nor is there any after Me? Isaiah 43:10 For if the Son is younger than the Father, how, says He, Nor is there any after me? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Finally, how could the expression, All things were made by Him, be true? For if there is an age older than He, how can that which was before Him have been made by Him? Do you see to what daring the argument has carried them, when once the truth has been unsettled? Why did not the Evangelist say, that He was made from things that were not, as Paul declares of all things, when he says, Who calls those things which be not as though they were; but says, Was in the beginning? Romans 4:17 This is contrary to that; and with good reason. For God neither is made, nor has anything older; these are words of the Greeks. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, I am the first and I am the last Isaiah 44:6; and, before Me was no other God formed? Isaiah 43:10 For if the Son be not of the same Essence, there is another God; and if He be not Co-eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, the Only True God? John 17:3 Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? After Me, He says, is no other God. In saying this, He does not exclude the Son, but that After Me there is no idol God, not that there is no Son. Allowed, says he; what then? And the expression, Before Me was no other God formed, will you so understand, as that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Moreover, if He be not Co-eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before, although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, Having neither beginning of days, nor end of life Hebrews 7:3; by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning.

3. And how again, since He is Life, was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

How then, says one, does John lay down a beginning by saying, 'In the beginning was'? Tell me, have you attended to the In the beginning, and to the was, and do you not understand the expression, the Word was? What! When the Prophet says, From everlasting and to everlasting You are Psalm 90:2, does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, had a beginning, but was in the beginning; by the word was carrying you forward to the idea that the Son is without beginning. Yet observe, says he, the Father is named with the addition of the article, but the Son without it. What then, when the Apostle says, The Great God, and our Saviour Jesus Christ Titus 2:13; and again, Who is above all, God? Romans 9:5 It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians Philippians 2:6, he says, Who being in the form of God, thought it not robbery to be equal with God; and again to the Romans, Grace to you, and peace, from God our Father, and the Lord Jesus Christ. Romans 1:7 Besides, it was superfluous for it to be attached in that place, when close above it was continually attached to the Word. For as in speaking concerning the Father, he says, God is a Spirit John 4:24, and we do not, because the article is not joined to Spirit, yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. Why so? Because in saying God, and again God, he does not reveal to us any difference in this Godhead, but the contrary; for having before said, and the Word was God; that no one might suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including Eternity, (for He was, says he, in the beginning with God,) and attributing to Him the office of Creator. For by Him were all things made, and without Him was not anything made that was made; which His Father also everywhere by the Prophets declares to be especially characteristic of His own Essence. And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; Let the gods perish, says one who have not made heaven and earth Jeremiah 10:11: and again, I have stretched out the heaven with My hand Isaiah 44:24; and it is as declaring it to be indicative of Divinity, that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him Life too and Light. If now He was ever with the Father, if He Himself created all things, if He brought all things into existence, and keeps together all things, (for, this he meant by Life,) if He enlightens all things, who so senseless as to say, that the Evangelist desired to teach an inferiority of Divinity by those very expressions, by which, rather than by any others, it is possible to express its equality and not differing? Let us not then confound the creation with the Creator, lest we too hear it said of us, that they served the creature rather than the Creator Romans 1:25; for although it be asserted that this is said of the heavens, still in speaking of the heavens he positively says, that we must not serve the creature, for it is a heathenish thing.

4. Let us therefore not lay ourselves under this curse. For this the Son of God came, that He might rid us from this service; for this He took the form of a slave, that He might free us from this slavery; for this He was spit upon, for this He was buffeted, for this He endured the shameful death. Let us not, I entreat you, make all these things of none effect, let us not go back to our former unrighteousness, or rather to unrighteousness much more grievous; for to serve the creature is not the same thing as to bring down the Creator, as far at least as in us lies, to the meanness of the creature. For He continues being such as He is; as says the Psalmist, You are the same, and Your years shall not fail. Psalm 102:27 Let us then glorify Him as we have received from our fathers, let us glorify Him both by our faith and by our works; for sound doctrines avail us nothing to salvation, if our life is corrupt. Let us then order it according to what is well-pleasing to God, setting ourselves far from all filthiness, unrighteousness, and covetousness, as strangers and foreigners and aliens to the things here on earth. If any have much wealth and possessions, let him so use them as one who is a sojourner, and who, whether he will or not, shall shortly pass from them. If one be injured by another, let him not be angry forever, nay rather not even for a time. For the Apostle has not allowed us more than a single day for the venting of anger.

Let not, says he, the sun go down upon your wrath Ephesians 4:26; and with reason; for it is matter for contentment that even in so short a time nothing unpleasant take place; but if night also overtake us, what has happened becomes more grievous, because the fire of our wrath is increased ten thousand times by memory, and we at our leisure enquire into it more bitterly. Before therefore we obtain this pernicious leisure and kindle a hotter fire, he bids us arrest beforehand and quench the mischief. For the passion of wrath is fierce, fiercer than any flame; and so we need much haste to prevent the flame, and not allow it to blaze up high, for so this disease becomes a cause of many evils. It has overturned whole houses, it has dissolved old companionships, and has worked tragedies not to be remedied in a short moment of time. For, says one, the sway of his fury shall be his destruction. Sirach 1:22 Let us not then leave such a wild beast unbridled, but put upon him a muzzle in all ways strong, the fear of the judgment to come. Whenever a friend grieves you, or one of your own family exasperates you, think of the sins you have committed against God, and that by kindness towards him you make that judgment more lenient to yourself, (Forgive, says He, and you shall be forgiven) Luke 6:37, and your passion shall quickly skulk away.

And besides, consider this, whether there has been a time when thou were being carried away into ferocity, and controlled yourself, and another time when you have been dragged along by the passion. Compare the two seasons, and you shall gain thence great improvement. For tell me, when did you praise yourself? Was it when you were worsted, or when you had the mastery? Do we not in the first case vehemently blame ourselves, and feel ashamed. even when none reproves us, and do not many feelings of repentance come over us, both for what we have said and done; but when we gain the mastery, then are we not proud, and exult as conquerors? For victory in the case of anger is, not the requiting evil with the like, (that is utter defeat,) but the bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, certainly I will retaliate, certainly I will be revenged; do not persist in saying to those who exhort you to gain a victory, I will not endure that the man mock me, and escape clear. He will never mock you, except when you avenge yourself; or if he even should mock you he will do so as a fool. Seek not when you conquer honor from fools, but consider that sufficient which comes from men of understanding. Nay, why do I set before you a small and mean body of spectators, when I make it up of men? Look up straight to God: He will praise you, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others, and brings no profit; but the decision of God is free from this inequality, and brings great advantage to the man whom He approves. This praise then let us follow after.

Will you learn what an evil is anger? Stand by while others are quarreling in the forum. In yourself you cannot easily see the disgrace of the thing, because your reason is darkened and drunken; but when you are clear from the passion, and while your judgment is sound, view your own case in others. Observe, I pray you, the crowds collecting round, and the angry men like maniacs acting shamefully in the midst. For when the passion boils up within the breast, and becomes excited and savage, the mouth breathes fire, the eyes emit fire, all the face becomes swollen, the hands are extended disorderly, the feet dance ridiculously, and they spring at those who restrain them, and differ nothing from madmen in their insensibility to all these things; nay, differ not from wild asses, kicking and biting. Truly a passionate man is not a graceful one.

And then, when after this exceedingly ridiculous conduct, they return home and come to themselves, they have the greater pain, and much fear, thinking who were present when they were angry. For like raving men, they did not then know the standers by, but when they have returned to their right mind, then they consider, were they friends? Were they foes and enemies that looked on? And they fear alike about both; the first because they will condemn them and give them more shame; the others because they will rejoice at it. And if they have even exchanged blows, then their fear is the more pressing; for instance, lest anything very grievous happen to the sufferer; a fever follow and bring on death, or a troublesome swelling rise and place him in danger of the worst. And, what need (say they) had I of fighting, and violence, and quarreling? Perish such things. And then they curse the ill-fated business which caused them to begin, and the more foolish lay on wicked spirits, and an evil hour, the blame of what has been done; but these things are not from an evil hour, (for there is no such thing as an evil hour,) nor from a wicked spirit, but from the wickedness of those captured by the passion; they draw the spirits to them, and bring upon themselves all things terrible. But the heart swells, says one, and is stung by insults. I know it; and that is the reason why I admire those who master this dreadful wild beast; yet it is possible if we will, to beat off the passion. For why when our rulers insult us do we not feel it? It is because fear counterbalances the passion, and frightens us from it, and does not allow it to spring up at all. And why too do our servants, though insulted by us in ten thousand ways, bear all in silence? Because they too have the same restraint laid upon them. And think thou not merely of the fear of God, but that it is even God Himself who then insults you, who bids you be silent, and then you will bear all things meekly, and say to the aggressor, How can I be angry with you? There is another that restrains both my hand and my tongue; and the saying will be a suggestion of sound wisdom, both to yourself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us, Such an one insulted me, not you. Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul, It is God who holds our hands, who now insults us; let us not be restive, let not God be less honored by us than men. Did you shudder at the word? I wish you would shudder not at the word only, but at the deed. For God has commanded us when buffeted not only to endure it, but even to offer ourselves to suffer something worse; and we withstand Him with such vehemence, that we not only refuse to offer ourselves to suffer evil, but even avenge ourselves, nay often are the first to act on the offensive, and think we are disgraced if we do not the same in return. Yes, and the mischief is, that when utterly worsted we think ourselves conquerors, and when lying undermost and receiving ten thousand blows from the devil, then we imagine that we are mastering him. Let us then, I exhort you, understand what is the nature of this victory, and this kind of nature let us follow after. To suffer evil is to get the crown. If then we wish to be proclaimed victors by God, let us not in these contests observe the laws of heathen games, but those of God, and learn to bear all things with longsuffering; for so we may get the better of our antagonists, and obtain both present and promised goods, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, and honor, now and ever, and world without end. Amen.

John 1:3

1. Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, In the beginning, he says, God made the heaven and the earth, and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things; while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, All things were made by Him. And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that without Him was not anything made that was made. That is to say, that of created things, not one, whether it be visible or intelligible was brought into being without the power of the Son.

For we will not put the full stop after not anything, as the heretics do. They, because they wish to make the Spirit created, say, What was made, in Him was Life; yet so what is said becomes unintelligible. First, it was not the time here to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument, not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, that what is said may not escape you; and come, let us read for a while after their fashion, for so its absurdity will be clearer to us. What was made, in Him was Life. They say that the Spirit is called Life. But this Life is found to be also Light, for he adds, And the Life was the Light of men. John 1:4 Therefore, according to them the Light of men here means the Spirit. Well, but when he goes on to say, that There was a man sent from God, to bear witness of that Light vers. 6, 7, they needs must assert, that this too is spoken of the Spirit; for whom he above called Word, Him as he proceeds he calls God, and Life, and Light. This Word he says was Life, and this Life was Light. If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, was made flesh, and we beheld Its glory, the glory as of the Only-Begotten of the Father. If then they say that the Spirit is here called Life, consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

And those who read the passage so will fall, if not into this, yet in avoiding this into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. Since, if the Word was Life, and what was made in Him was Life; according to this reading He is created in Himself and through Himself. Then after some words between, he has added, And we beheld His glory, the glory as of the Only-Begotten of the Father. John 1:14 See, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is uttered by him. See when the word has swerved from the truth, whither it is perverted, and what strange consequences it produces!

What then, says one, is not the Spirit Light? It is Light: but in this place there is no mention of the Spirit. Since even God (the Father) is called Spirit, that is to say, incorporeal, yet God (the Father) is not absolutely meant wherever Spirit is mentioned. And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever Spirit (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called the power of God 1 Corinthians 1:24, and the wisdom of God; yet not always where the power and the wisdom of God are mentioned is Christ meant; so in this passage, although the Spirit does give Light, yet the Evangelist is not now speaking of the Spirit.

When we have shut them out from these strange opinions, they who take all manner of pains to withstand the truth, say, (still clinging to the same reading,) Whatever came into existence by him was life, because, says one, whatever came into existence was life. What then do you say of the punishment of the men of Sodom, and the flood, and hell fire, and ten thousand like things? But, says one, we are speaking of the material creation. Well, these too belong entirely to the material creation. But that we may out of our abundance refute their argument, we will ask them, Is wood, life, tell me? Is stone, life? these things that are lifeless and motionless? Nay, is man absolutely life? Who would say so? He is not pure life, but is capable of receiving life.

2. See here again, an absurdity; by the same succession of consequences we will bring the argument to such a point, that even hence you may learn their folly. In this way they assert things by no means befitting of the Spirit. Being driven from their other ground, they apply those things to men, which they before thought to be spoken worthily of the Spirit. However, let us examine the reading itself this way also. The creature is now called life, therefore, the same is light, and John came to witness concerning it. Why then is not he also light? He says that he was not that light John 1:8, and yet he belonged to created things? How then is he not light? How was he in the world, and the world was made by him? John 1:10 Was the creature in the creature, and was the creature made by the creature? But how did the world know him not? How did the creature not know the creature? But as many as received him, to them gave he power to become the sons of God. John 1:12 But enough of laughter. For the rest I leave it to you to attack these monstrous reasonings, that we may not seem to have chosen to raise a laugh for its own sake, and waste the time without cause. For if these things are neither said of the Spirit, (and it has been shown that they are not,) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any which we before mentioned, will follow, that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must needs be the result according to their own reading. Let us then relinquish this reading, and come to the recognized reading and explanation.

And what is that? It is to make the sentence end at was made, and to begin the next sentence with, In Him was Life. What (the Evangelist) says is this, Without Him was not anything made that was made; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besetting difficulties; for the saying, that without Him was not anything made, and then the adding, which was made, includes things cognizable by the intellect, but excludes the Spirit. For after he had said that all things were made by Him, and without Him was not anything made, he needed this addition, lest some one should say, If all things were made by Him, then the Spirit also was made. I, he replies, asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, 'all things,' but 'whatever was made,' that is, 'created things,' but the Spirit is uncreated.

Do you see the precision of his teaching? He has alluded to the creation of material things, (for concerning these Moses had taught before him,) and after bringing us to advance from thence to higher things, I mean the immaterial and the invisible, he excepts the Holy Spirit from all creation. And so Paul, inspired by the same grace, said, For by Him were all things created. Colossians 1:16 Observe too here again the same exactness. For the same Spirit moved this soul also. That no one should except any created things from the works of God because of their being invisible, nor yet should confound the Comforter with them, after running through the objects of sense which are known to all, he enumerates also things in the heavens, saying, Whether they be thrones, or dominions, or principalities, or powers; for the expression whether subjoined to each, shows to us nothing else but this, that by Him all things were made, and without Him was not anything made that was made.

But if you think that the expression by is a mark of inferiority, (as making Christ an instrument,) hear him say, You, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Your hands. Psalm 102:25 He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression by Him is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 If now in the Old Testament it is said of the Son, You, Lord, in the beginning hast laid the foundation of the earth, His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them. For the expression from Whom, which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God. Colossians 2:19

3. And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression by whom, which you say is a mark of inferiority. For he says, God is faithful, by whom you were called unto the fellowship of His Son 1 Corinthians 1:9: and again, By His will 1 Corinthians 1:1, etc.; and in another place, For of Him, and through Him, and to Him, are all things. Romans 11:26 Neither is the expression from whom, assigned to the Son only, but also to the Spirit; for the angel said to Joseph, Fear not to take unto you Mary your wife, for that which is conceived in her is of the Holy Ghost. Matthew 1:20 As also the Prophet does not deem it improper to apply to the Father the expression in whom, which belongs to the Spirit, when he says, In God we shall do valiantly. Psalm 60:12 And Paul, Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you. Romans 1:10 And again he uses it of Christ, saying, In Christ Jesus. Romans 6:11, 23, etc. In short, we may often and continually find these expressions interchanged; now this would not have taken place, had not the same Essence been in every instance their subject. And that you may not imagine that the words, All things were made by Him, are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these;) he farther goes on to say, He was in the world, and the world was made by Him; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

Let us now attend to what follows. John having spoken of the work of creation, that All things were made by Him, and without Him was not anything made that was made, goes on to speak concerning His Providence, where he says, In Him was Life. That no one may doubt how so many and so great things were made by Him, he adds, that In Him was Life. For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, And the Life was the Light. As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word Life here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning of these marvelous good tidings. Since when life has come to be with us, the power of death is dissolved; and when light has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that In Him we live and move and have our being. Colossians 1:16-17 As Paul has shown when he says, By Him were all things created, and by Him all things consist; for which reason He has been called also Root and Foundation.

But when you hear that In Him was Life, do not imagine Him a compound Being, since farther on he says of the Father also, As the Father has Life in Himself, so has He given to the Son also to have Life John 5:26; now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that God is Light 1 John 1:5, and elsewhere (it is said), that He dwells in light unapproachable 1 Timothy 6:16; yet these expressions are used not that we may suppose a compounded nature, but that little by little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate, he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that He has given Him (the Son) to have life John 5:26; the Same says in another place, I am the Life John 14:6; and in another, I am the Light. John 8:12 And what, tell me, is the nature of this light? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that None can come unto Me except the Father draw him John 6:44; the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who gives light John 1:9; that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, All things, He says, which the Father has are Mine. John 16:15

First then, the Evangelist has instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, And the Life was the Light of men. John 1:4 He does not say, was the light of the Jews, but universally of men: nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. Why did he not add 'Angels,' but said, 'of men?'? Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

And the light shines in darkness. John 1:5 He calls death and error, darkness. For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ has shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death has so overcome death, that He has recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,

And the darkness comprehended it not. For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

4. But let it not trouble you that It took not all, for not by necessity and force, but by will and consent does God bring us to Himself. Therefore do not thou shut your doors against this light, and you shall enjoy great happiness. But this light comes by faith, and when it has come, it lights abundantly him that has received it; and if you display a pure life (meet) for it, remains indwelling within continually. For, He says, He that loves Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him. John 14:23; slightly varied As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, every one that does evil hates the light, neither comes to the light. John 3:20 And, It is a shame even to speak of those things which are done of them in secret. Ephesians 5:12 For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress, they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

Let us then not sleep. This is not the season of night, but of day. Let us therefore walk honestly as in the day Romans 13:13; and nothing is more indecent than sin . In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching; how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity. But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? What more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accept these bright beams, for so shall we enjoy both the good things present and those to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to the Father, and the Holy Spirit, be glory for ever and ever. Amen.

John 1:6

1. Having in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that you hear that he was sent from God, do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is called messenger Malachi 3:1, for the excellence of a messenger is, that he say nothing of his own. But the expression was, in this place is not significative of his coming into existence, but refers to his office of messenger; for 'there was' a man sent from God, is used instead of a man 'was sent' from God.

How then do some say, that the expression, being in the form of God Philippians 2:6 is not used of His invariable likeness to the Father, because no article is added? For observe, that the article is nowhere added here. Are these words then not spoken of the Father? What then shall we say to the prophet who says, that, Behold, I send My messenger before Your face, who shall prepare Your way Malachi 3:1, as found in Mark 1:2? For the expressions My and Your declare two Persons.

John 1:7

What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewildered and confused, He will say to such an one what He said to John, Suffer it to be so now, for thus it becomes us to fulfill all righteousness Matthew 3:15; and, if any be still further troubled, again He will say to him too what he said to the Jews, But I receive not testimony from man. John 5:34 If now he needs not this witness, why was John sent from God? Not as though He required his testimony — this were extremest blasphemy. Why then? John himself informs us, when he says,

That all men through him might believe.

And Christ also, after having said that I receive not testimony from man John 5:34, in order that He may not seem to the foolish to clash with Himself, by declaring at one time There is another that bears witness of Me and I know that his witness is true John 5:32 (for He pointed to John;) and at another, I receive not testimony from man John 5:34; He immediately adds the solution of the doubt, But these things I say for your own sake, that you might be saved. As though He had said, that I am God, and the really-Begotten Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many, I have descended to such humility as to commit the witness of Me to a man. For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable. As then He clothed Himself with flesh, that he might not, by encountering men with the unveiled Godhead, destroy them all; so He sent forth a man for His herald, that those who heard might at the hearing of a kindred voice approach more readily. For (to prove) that He had no need of that (herald's) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would have annihilated all, since none could have endured the encounter of that unapproachable light. Wherefore, as I said, He put on flesh, and entrusted the witness (of Himself) to one of our fellow-servants, since He arranged all for the salvation of men, looking not only to His own honor, but also to what might be readily received by, and be profitable to, His hearers. Which He glanced at when He said, These things I say for your sake, that you might be saved. John 5:34 And the Evangelist using the same language as his Master, after saying, to bear witness of that Light, adds,

That all men through Him might believe. All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add anything to the trustworthiness of his Master. No; (He came,) that by his means beings of his own class might believe. For it is clear from what follows, that he used this expression in his anxiety to remove this suspicion beforehand, since he adds,

John 1:8

Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he was sent to bear witness of that Light, does he again say, He was not that Light? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness. And after having done this, and shown His incomparable superiority, he afterwards proceeds fearlessly to the narrative which remains; and after carefully removing whatever strange (ideas) might secretly harbor in the minds of the simpler sort, so instills into all easily and without impediment the word of doctrine in its proper order.

Let us pray then, that henceforth with the revelation of these thoughts and rightness of doctrine, we may have also a pure life and bright conversation, since these things profit nothing unless good works be present with us. For though we have all faith and all knowledge of the Scriptures, yet if we be naked and destitute of the protection derived from (holy) living, there is nothing to hinder us from being hurried into the fire of hell, and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment, which never has an end. Let us then manifest all eagerness not to mar the gain which accrues to us from a right faith by the vileness of our actions, but becoming well-pleasing to Him by these also, boldly to look on Christ. No happiness can be equal to this. And may it come to pass, that we all having obtained what has been mentioned, may do all to the glory of God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory for ever and ever. Amen.

John 1:9

1. The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructs a rotten wall altogether, and easily thrown down: while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate, and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculations may do harm to the former, through the insufficiency of the intellect to contain them all at once.

What now is it that has been read to us today?

That was the true Light, which lights every man that comes into the world. For since above in speaking of John he said, that he came to bear witness of that Light; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

And how is it possible, says one, that being a Son, He should possess this (nature)? We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, How should our souls and bodies have endless life in the world to come? you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spoke it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say How? Who could assert this to be the act of a well-ordered soul, or of sound reason? You have heard that That was the true Light: why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities, became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that That was the true Light, let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the before and the after, for these are the names of points in time, but the Son is the Creator even of all ages.

2. Then, says one, He is not Father, but brother. What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. Hebrews 1:3 This expression therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His Person Hebrews 1:3, in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I before said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.

Knowing therefore this, let us continue steadfastly to hold what they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word. Luke 1:2 And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, upon whom shall I look Isaiah 66:2, Septuagint, says He, but upon the lowly, and quiet, and who fears my words? Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at heart for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.

Now to this end God has opened to us many ways. For, Tell you first, says He, your sins, that you may be justified Isaiah 43:26 ; and again, I said, I have declared mine iniquity unto You, and You have taken away the unrighteousness of my heart Psalm 32:5, Septuagint; since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor. Daniel 4:27, Septuagint And there is another besides this; constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. 1 Timothy 2:1 For water will quench a blazing fire, and by almsdeeds sins are purged away. Sirach 3:30, Septuagint

Let us then travel along all these ways; for if we give ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, by the grace and lovingkindness of our Lord Jesus Christ; by whom and with whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:9

1. Nothing hinders us from handling today also the same words, since before we were prevented by the setting forth of doctrines, from considering all that was read. Where now are those who deny that He is true God? For here He is called the true Light John 14:6, and elsewhere very Truth and very Life. That saying we will discuss more clearly when we come to the place; but at present we must for a while be speaking to your Charity of that other matter.

If He lights every man that comes into the world, how is it that so many continue unenlightened? For not all have known the majesty of Christ. How then does He light every man? He lights all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

John 1:10

But not as of equal duration with the world. Away with the thought. Wherefore he adds, And the world was made by Him; thus leading you up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works. Whence wonder always comes over me at the madness of Paul of Samosata, who dared to look in the face so manifest a truth, and voluntarily threw himself down the precipice. For he erred not ignorantly but with full knowledge, being in the same case as the Jews. For as they, looking to men, gave up sound faith, knowing that he was the only-begotten Son of God, but not confessing Him, because of their rulers, lest they should be cast out of the synagogue; so it is said that he, to gratify a certain woman, sold his own salvation. A powerful thing, powerful indeed, is the tyranny of vainglory; it is able to make blind the eyes even of the wise, except they be sober; for if the taking of gifts can effect this, much more will the yet more violent feeling of this passion. Wherefore Jesus said to the Jews, How can you believe, which receive honor one of another, and seek not the honor that comes from God only? John 5:44

And the world knew Him not. By the world he here means the multitude, which is corrupt, and closely attached to earthly things, the common turbulent, silly people. For the friends and favorites of God all knew Him, even before His coming in the flesh. Concerning the Patriarch Christ Himself speaks by name, that your father Abraham rejoiced to see My day, and he saw it, and was glad. John 8:56 And concerning David, confuting the Jews He said, How then does David in spirit call Him Lord, saying, the Lord said to my Lord, Sit on My right hand. Matthew 22:43; Mark 12:36; Luke 20:42 And in many places, disputing with them, He mentions Moses; and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed beforehand His coming afar off, when he says, All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:24 But Jacob and his father, as well as his grandfather, He both appeared to and talked with, and promised that He would give them many and great blessings, which also He brought to pass.

How then, says one, did He say Himself, 'Many prophets have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them'? Luke 10:24 Did they then not share in the knowledge of Him? Surely they did; and I will endeavor to make this plain from this very saying, by which some think that they are deprived of it. For many, He says, have desired to see the things which you see. So that they knew that He would come [to men] from heaven, and would live and teach as He lived and taught; for had they not known, they could have not desired, since no one can conceive desire for things of which he has no idea; therefore they knew the Son of Man, and that He would come among men. What then are the things which they did not hear? What those which they did not know? The things which you now see and hear. For if they did hear His voice and did see Him, it was not in the Flesh, not among men; nor when He was living so familiarly, and conversing so frankly with them. And indeed He to show this said not simply, to see Me: but what? the things which you see; nor to hear Me: but what? the things which you hear. So that if they did not behold His coming in the Flesh, still they knew that it would be, and they desired it, and believed on Him without having seen Him in the Flesh.

When therefore the Greeks bring charges such as these against us, and say; What then did Christ in former time, that He did not look upon the race of men? And for what possible reason did He come at last to assist in our salvation, after neglecting us so long? we will reply, that before this He was in the world, and took thought for His works, and was known to all who were worthy. But if you should say, that, because all did not then know Him, because He was only known by those noble and excellent persons, therefore He was not acknowledged; at this rate you will not allow that He is worshipped even now, since even now all men do not know Him. But as at present no one, because of those who do not know Him, would refuse credit to those who do, so as regards former times, we must not doubt that He was known to many, or rather to all of those noble and admirable persons.

2. And if any one say, Why did not all men give heed to Him? Nor all worship Him, but the just only? I also will ask, why even now do not all men know him? But why do I speak of Christ, when not all men knew His Father then, or know Him now? For some say, that all things are borne along by chance, while others commit the providence of the universe to devils. Others invent another God besides Him, and some blasphemously assert, that His is an opposing power, and think that His laws are the laws of a wicked dæmon. What then? Shall we say that He is not God because there are some who say so? And shall we confess Him to be evil? For there are some who even so blaspheme Him. Away with such mental wandering, such utter insanity. If we should delineate doctrines according to the judgment of madmen, there is nothing to hinder us from being mad ourselves with most grievous madness. No one will assert, looking to those who have weak vision, that the sun is injurious to the eyes, but he will say that it is fitted to give light, drawing his judgments from persons in health. And no one will call honey bitter, because it seems so to the sense of the sick. And will any, from the imaginations of men diseased (in mind) decide that God either is not, or is evil; or that He sometimes indeed exerts His Providence, sometimes does not so at all? Who can say that such men are of sound mind, or deny that they are beside themselves, delirious, utterly mad?

The world, he says, knew Him not; but they of whom the world was not worthy knew Him. And having spoken of those who knew Him not, he in a short time puts the cause of their ignorance; for he does not absolutely say, that no one knew Him, but that the world knew him not; that is, those persons who are as it were nailed to the world alone, and who mind the things of the world. For so Christ was wont to call them; as when He says, O Holy Father, the world has not known You. Luke 17:25 The world then was ignorant, not only of Him, but also of His Father, as we have said; for nothing so darkens the mind as to be closely attached to present things.

Knowing therefore this, remove yourselves from the world, and tear yourselves as much as possible from carnal things, for the loss which comes to you from these lies not in common matters, but in what is the chief of goods. For it is not possible for the man who clings strongly to the things of the present life really to lay hold on those in heaven, but he who is earnest about the one must needs lose the other. You cannot, He says, serve God and Mammon Matthew 6:24, for you must hold to the one and hate the other. And this too the very experience of the things proclaims aloud. Those, for instance, who deride the lust of money, are especially the persons who love God as they ought, just as those who respect that sovereignty (of Mammon), are the men who above all others have the slackest love for Him. For the soul when made captive once for all by covetousness, will not easily or readily refuse doing or saying any of the things which anger God, as being the slave of another master, and one who gives all his commands in direct opposition to God. Return then at length to your sober senses, and rouse yourselves, and calling to mind whose servants we are, let us love His kingdom only; let us weep, let us wail for the times past in which we were servants of Mammon; let us cast off once for all his yoke so intolerable, so heavy, and continue to bear the light and easy yoke of Christ. For He lays no such commands upon us as Mammon does. Mammon bids us be enemies to all men, but Christ, on the contrary, to embrace and to love all. The one having nailed us to the clay and the brickmaking, (for gold is this,) allows us not even at night to take breath a little; the other releases us from this excessive and insensate care, and bids us gather treasures in heaven, not by injustice towards others, but by our own righteousness. The one after our many toils and sufferings is not able to assist us when we are punished in that place and suffer because of his laws, nay, he increases the flame; the other, though He command us to give but a cup of cold water, never allows us to lose our reward and recompense even for this, but repays us with great abundance. How then is it not extremest folly to slight a rule so mild, so full of all good things, and to serve a thankless, ungrateful tyrant, and one who neither in this world nor in the world to come is able to help those who obey and give heed to him. Nor is this the only dreadful thing, nor is this only the penalty, that he does not defend them when they are being punished; but that besides this, he, as I before said, surrounds those who obey him with ten thousand evils. For of those who are punished in that place, one may see that the greater part are punished for this cause, that they were slaves to money, that they loved gold, and would not assist those who needed. That we be not in this case, let us scatter, let us give to the poor, let us deliver our souls from hurtful cares in this world, and from the vengeance, which because of these things is appointed for us in that place. Let us store up righteousness in the heavens. Instead of riches upon earth, let us collect treasures impregnable, treasures which can accompany us on our journey to heaven, which can assist us in our peril, and make the Judge propitious at that hour. Whom may we all have gracious unto us, both now and at that day, and enjoy with much confidence the good things prepared in the heavens for those who love Him as they ought, through the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

John 1:11

1. If you remember our former reflections, we shall the more zealously proceed with the building up of what remains, as doing so for great gain. For so will our discourse be more intelligible to you who remember what has been already said, and we shall not need much labor, because you are able through your great love of learning to see more clearly into what remains. The man who is always losing what is given to him will always need a teacher, and will never know anything; but he who retains what he has received, and so receives in addition what remains, will quickly be a teacher instead of a learner, and useful not only to himself, but to all others also; as, conjecturing from their great readiness to hear, I anticipate that this assembly will specially be. Come then, let us lay up in your souls, as in a safe treasury, the Lord's money, and unfold, as far as the grace of the Spirit may afford us power, the words this day set before us.

He (St. John) had said, speaking of the old times, that the world knew him not John 1:10; afterwards he comes down in his narrative to the times of the proclamation (of the Gospel), and says, He came to His own, and His own received Him not, now calling the Jews His own, as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that the world by Him was made, and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that His own received Him not, and that too when He came to them. And not only he, but the prophets also, wondering, said the very same, as did afterwards Paul, amazed at the very same things. Thus did the prophets cry aloud in the person of Christ, saying, A people whom I have not known, have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths. Psalm 18:43-45, Septuagint And again, They to whom it had not been told concerning Him, shall see, and they which had not heard, shall understand. And, I was found of them that sought Me not Isaiah 52:15; I was made manifest unto them that asked not after me. Isaiah 45:1, as quoted in Romans 10:20 And Paul, in his Epistles to the Romans, has said, What then? Israel has not obtained that which he seeks for: but the election has obtained it. Romans 11:7 And again; What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness: but Israel which followed after the law of righteousness, has not attained to the law of righteousness. Romans 9:30

For it is a thing indeed worthy of our amazement, how they who were nurtured in (knowledge of) the prophetical books, who heard Moses every day telling them ten thousand things concerning the coming of the Christ, and the other prophets afterwards, who moreover themselves beheld Christ Himself daily working miracles among them, giving up His time to them alone, neither as yet allowing His disciples to depart into the way of the Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel Matthew 10:5: how, (I say), while they saw the signs, and heard the Prophets, and had Christ Himself continually putting them in remembrance, they yet made themselves once for all so blind and dull, as by none of these things to be brought to faith in Christ. Matthew 15:24 While they of the Gentiles, who had enjoyed none of these things, who had never heard the oracles of God, not, as one may say, so much as in a dream, but ever ranging among the fables of madmen, (for heathen philosophy is this,) having ever in their hands the sillinesses of their poets, nailed to stocks and stones, and neither in doctrines nor in conversation possessing anything good or sound. (For their way of life was more impure and more accursed than their doctrine. As was likely; for when they saw their gods delighting in all wickedness, worshipped by shameful words, and more shameful deeds, reckoning this festivity and praise, and moreover honored by foul murders, and child-slaughters, how should not they emulate these things?) Still, fallen as they were as low as the very depth of wickedness, on a sudden, as by the agency of some machine, they have appeared to us shining from on high, and from the very summit of heaven.

How then and whence came it to pass? Hear Paul telling you. For that blessed person searching exactly into these things, ceased not until he had found the cause, and had declared it to all others. What then is it? And whence came such blindness upon the Jews? Hear him who was entrusted with this stewardship declare. What then does he say in resolving this doubt of the many? 1 Corinthians 9:17 For they, says he, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Romans 10:3 Wherefore they have suffered this. And again, explaining the same matter in other terms, he says, What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith. For they stumbled at that stumbling stone. Romans 9:30-32 His meaning is this: These men's unbelief has been the cause of their misfortunes, and their haughtiness was parent of their unbelief. For when having before enjoyed greater privileges than the heathen, through having received the law, through knowing God, and the rest which Paul enumerates, they after the coming of Christ saw the heathen and themselves called on equal terms through faith, and after faith received one of the circumcision in nothing preferred to the Gentile, they came to envy and were stung by their haughtiness, and could not endure the unspeakable and exceeding lovingkindness of the Lord. So this has happened to them from nothing else but pride, and wickedness, and unkindness.

2. For in what, O most foolish of men, are you injured by the care bestowed on others? How are your blessings made less through having others to share the same? But of a truth wickedness is blind, and cannot readily perceive anything that it ought. Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He says, Friend, I do you no wrong, I will give to 'these also' even as unto you. Matthew 20:14 Or rather, these Jews are not deserving even of these words. For the man in the parable if he was discontented, could yet speak of the labors and weariness, the heat and sweat, of a whole day. But what could these men have to tell? Nothing like this, but slothfulness and profligacy and ten thousand evil things of which all the prophets continued ever to accuse them, and by which they like the Gentiles had offended against God. And Paul declaring this says, For there is no difference between the Jew and the Greek: For all have sinned, and come short of the glory of God: being justified freely by His grace. Romans 10:12; Romans 3:22-24 And on this head he treats profitably and very wisely throughout that Epistle. But in a former part of it he proves that they are worthy of still greater punishment. For as many as have sinned in the law shall be judged by the law Romans 2:12; that is to say, more severely, as having for their accuser the law as well as nature. And not for this only, but for that they have been the cause that God is blasphemed among the Gentiles: My Name, He says, is blasphemed among the Gentiles through you. Romans 2:24; Isaiah 52:5

Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he had come up to them from Cesarea, that he went in to men uncircumcised, and did eat with them Acts 11:3; and after that they had learned the dispensation of God, even so still they wondered how on the Gentiles also was poured out the gift of the Holy Ghost Acts 10:45: showing by their astonishment that they could never have expected so incredible a thing,) since then he knew that this touched them nearest, see how he has emptied their pride and relaxed their highly swelling insolence. For after having discoursed on the case of the heathen, and shown that they had not from any quarter any excuse, or hope of salvation, and after having definitely charged them both with the perversion of their doctrines and the uncleanness of their lives, he shifts his argument to the Jews; and after recounting all the expressions of the Prophet, in which he had said that they were polluted, treacherous, hypocritical persons, and had altogether become unprofitable, that there was none among them that seeks after God, that they had all gone out of the way Romans 3:12, and the like, he adds, Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Romans 3:19 For all have sinned, and come short of the glory of God. Romans 3:23

Why then exaltest you yourself, O Jew? Why are you high minded? For your mouth also is stopped, your boldness also is taken away, you also with all the world have become guilty, and, like others, are placed in need of being justified freely. You ought surely even if you had stood upright and had had great boldness with God, not even so to have envied those who should be pitied and saved through His lovingkindness. This is the extreme of wickedness, to pine at the blessings of others; especially when this was to be effected without any loss of yours. If indeed the salvation of others had been prejudicial to your advantages, your grieving might have been reasonable; though not even then would it have been so to one who had learned true wisdom. But if your reward is not increased by the punishment of another, nor diminished by his welfare, why do you bewail yourself because that other is freely saved? As I said, you ought not, even were thou (one) of the approved, to be pained at the salvation which comes to the Gentiles through grace. But when you, who are guilty before your Lord of the same things as they, and have yourself offended, are displeased at the good of others, and think great things, as if you alone ought to be partaker of the grace, you are guilty not only of envy and insolence, but of extreme folly, and may be liable to all the severest torments; for you have planted within yourself the root of all evils, pride.

Wherefore a wise man has said, Pride is the beginning of sin Sirach 10:13: that is, its root, its source, its mother. By this the first created was banished from that happy abode: by this the devil who deceived him had fallen from that height of dignity; from which that accursed one, knowing that the nature of the sin was sufficient to cast down even from heaven itself, came this way when he labored to bring down Adam from such high honor. For having puffed him up with the promise that he should be as a God, so he broke him down, and cast him down into the very gulfs of hell. Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For, Every one, says the wise man, that is proud in heart is an abomination to the Lord. Proverbs 16:5 Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. For that the proud must fall under the same punishment as that (wicked) one, hear Paul declare; Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil. What is the judgment? He means, into the same condemnation, the same punishment. How then does he say, that a man may avoid this dreadful thing? By reflecting upon his own nature, upon the number of his sins, upon the greatness of the torments in that place, upon the transitory nature of the things which seem bright in this world, differing in nothing from grass, and more fading than the flowers of spring. If we continually stir within ourselves these considerations, and keep in mind those who have walked most upright, the devil, though he strive ten thousand ways, will not be able to lift us up, nor even to trip us at all. May the God who is the God of the humble, the good and merciful God, grant both to you and me a broken and humbled heart, so shall we be enabled easily to order the rest aright, to the glory of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.

John 1:11

1. Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership; but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.

Why then, says one, does He punish those who will not listen to Him, and why has He threatened hell to those who endure not His commands? Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; He came to His own, not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His special friends. And that I say not this at random, or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer, and persecutor, and injurious. 1 Timothy 1:13 Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God 1 Corinthians 15:9; at another, Jesus came into the world to save sinners, of whom I am chief. 1 Timothy 1:15 And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it. Galatians 1:13

2. For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He might show forth all longsuffering 1 Timothy 1:16, and the abundant riches of His goodness, for a pattern to them that should hereafter believe in Him to life everlasting. Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,

He came to His own, and His own received Him not. Whence came He, who fills all things, and who is everywhere present? What place did He empty of His presence, who holds and grasps all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent a coming. One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?

John 1:12

Why then, O blessed one, do you not also tell us the punishment of them who received Him not? You have said that they were 'His own,' and that when 'He came to His own, they received Him not'; but what they shall suffer for this, what punishment they shall undergo, you have not gone on to add. Yet so you would the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then have you been silent? And what other punishment, he would say, can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this? Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us, saying, As many as received Him, to them gave He power to become sons of God. Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He says, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy 1 Corinthians 15:49, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mould.

Why then did he say not that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil ; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have nearly as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

3. Having therefore everywhere excluded compulsion and pointing to (man's) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God's work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

John 1:13

This he has done, in order that, considering the vileness, and lowness of the first birth, which is of blood, and the will of the flesh, and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who has begotten us, and for the future exhibit much earnestness.

For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. Matthew 25; Matthew 22 He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of Him who has called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who has honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.

He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.